Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	immortal_a	soul_n	7,080	5	5.8875	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57329	An abridgement of Sir Walter Raleigh's History of the world in five books ... : wherein the particular chapters and paragraphs are succinctly abrig'd according to his own method in the larger volume : to which is added his Premonition to princes.	Raleigh, Walter, Sir, 1552?-1618.; Echard, Laurence, 1670?-1730.; Raleigh, Walter, Sir, 1552?-1618. A premonition to princes.	1698 (1698)	Wing R151A; ESTC R32268	273,979	474

Body was made of Adamah red fat Earth of which God produced not an Image but a Body of Flesh Blood and Bones in the Form it now has And though Nature and Experience assure our Mortality and that our Bodies are but Anviles of Pains and Diseases and our Minds but Hives of innumerable Cares Sorrows and Passions and that our greatest Glories are but painted Posts for Envy to cast her Darts at yet our unhappy Condition and darkness of Understanding is such that we only esteem this Slave of Death and only at idle Hours remember the immortal imprison'd Soul the everlasting Subject of Reward or Punishment This we never think on while one Vanity is left us We plead for Titles till our Breath fails us Dig for Riches 'till Strength be spent and exercise Malice while we are able to Revenge And then when time has depriv'd us both of Youth Pleasure and Health and Nature her self hates the House of her old Age we remember with Iob we must go whence we shall not return and that our Bed is made ready for us in the Dark Then we look too late into the bottom of our Conscience and behold the fearful Image of past Actions with this terrible Inscription God will bring every work to Iudgment Let us therefore not flatter our selves wilfully to offend God in hope easily to make our peace at the last which is a Rebellious Presumption and Deriding the dreadful God that can ruin us eternally § 4. To this corruptible Body God gave a Soul spiritual and incorruptible which shall again return to him as the body to the Earth The Soul's Immortality is manifest comparing the manner of the Creation of other things with it Gen. 1.20 24. with v. 26. cap. 2.7 Man thus Compounded became a Model of the Universe having a Rational Soul with ability fit for the Government of the World an Intellectual Soul common with Angels and Sensitive with Beasts thus he became a little World in the Great in whom all Natures were bound up together our Flesh is heavy like Earth our Bones hard as Stones our Veins as the Rivers Breath as the Air Natural Heat like the warmth inclosed in the Earth which the Sun stirreth up in procreation Radical moisture which feeds that Natural Heat is as the fatness in the Earth our Hairs as Grass our Generative Power is as Nature which produceth our Determinations like wandring Clouds our Eyes like the Lights in Heaven our Youth like the Spring our setled Age like the Summer declining like Autumn and old Age like Winter our Thoughts are the motions of Angels our pure Vnderstanding like the Intellectual Natures always present with God and the habitual Holiness and Righteousness of our Immortal Soul was the Image of God as a shadow may be like the substance Man's Four Complexions like the Four Elements and his Seven Ages like the Seven Planets Our Infancy is like the Moon in which it seemeth only to grow as Planets in our next Age we are instructed as under Mercury always near the Sun Our Youth is wanton and given to pleasures as Venus our Fourth Age Strong Vigorous and Flourishing is like the Sun Our Fifth Age like Mars striving for Honour our Sixth like Iupiter Wise and stayed our Seventh like Saturn slow and heavy when by irrecoverable loss we see that of all our vain Passions and Affections the Sorrow only remains and our Attendants are various Infirmities and Diseases of which many are the remainders of former Follies and Excesses and if Riches yet continue with us the more our Plenty is the more greedily is our End wish'd for we being now of no other use but to detain our Riches from our Successors and being made unsociable to others we become a burthen to our selves Now and never before we think upon our Eternal Habitation to which place we pass with many sighs groans and doleful thoughts and in the end by Death we finish the sorrowful Business of a wretched Life toward which we have been always travelling sleeping and waking and by what crooked Paths soever we have walked yet it led us the straight way to the gate of Death Neither can beloved Companions or rather our Gods Riches or Honour stay us one hour from entring that all-devouring Dungeon of Death which is not yet satisfy'd with all those past Generations but still cries all Flesh is grass 'till it have consumed all Thus the Tyde of Man's Life once declining makes a perpetual Ebb never to return hither and his Leaf fallen shall never spring again § 6. Our Parents having one Prohibition for trial of Obedience would need extend their freedom of Will to that and so brought all Mankind into endless Misery § 7. God on the Seventh Day ceased to Create more Kinds having perfected those he intended and endued with Generative Power such as should continue by Generation CHAP. III. Of Paradise and many Opinions about it § 1. PAradise the first Habitation of Adam Eastward in Eden about which Mens Opinions are as various as the Persons that Disputed it and many imbibe gross Errors led by the Authority of great Men wherein many Fathers were far wide as it is the Fate of all Men to err neither has any Man knowledge of all things § 2. Many held Paradise in Moses Allegorical only as Origen Philo and Ambrose lean'd to that Opinion so did Strabus Rabanus Beda Commestor Chrysamensis and Luther thought it not extant though it was formerly Vadianus Noviomagus held it the whole Earth Tertul. Bonaventure and Durand place it under the Equinoctial Postellus under the N. Pole § 3. Paradise by Moses's description was a Place on Earth in Eden a Country Eastward so called for the Pleasantness thereof as in America a Country is called Florida Here the vulgar Translation is mistaken in interpreting it a Paradise of Pleasure from the beginning This situation of Paradise in the East occasion'd the praying and setting Churches to the East contrary to the standing of Solomon's Temple and the Priest turning to the West yet God is every where neither is any Mystery in the word Eastward but the place stood so from Canaan Moses's whole description proves it an Earthly place and Ezechiel witnesseth Eden was a Country near Charan So Adam's actions and end of placing in it prove no less against those vain Allegories of Scripture stories confuted by Iews as Epiphanius Yet I exclude not an Allegorical sense of some stories besides ●he Literal as Augustine and Suidas held Paradise had both Homer's Alcinous Garden and Elizian Fields were Poetical Fictions stoln out of the Divine Treasury and profaned by them § 4. It is no Curiosity to enquire after the Place seeing nothing is in Scripture but for instruction and if the truth of the story be necessary the place set out for the proof of it is not to be neglected and Mens fancies therein overthrow the Story For what is more ridiculous than to seek Adam's Paradise

to lose the richest Country he had Oh by what Plots by what Oaths treacherous Practices Oppressions Imprisonments Tortures Poysonings and under what Reasons of State and Polity have these Kings pulled the Vengeance of God upon themselves upon Theirs and upon prudent Ministers and at last have brought these things to pass for their Enemies Advantage and found an effect so directly contrary to all their own Counsels and Cruelties that the one could never have hoped for it and the other never have succeeded had no such Opposition been made God hath said it and performed it ever I will destroy the Wisdom of the Wise. But to what end do we lay before the Eyes of the Living the Fate and Fortunes of the Dead seeing the World is the same it hath been and the Children will obey their Parents It is in the present that all the Wits of the World are exercised and to enjoy the Times we have we hold all things lawful and either hope to hold them forever or hope there is nothing after them to be hoped for For as we are content to forget our own Experience and counterfeit Ignorance of our Knowledge in things that concern our selves or perswade our selves that God hath given us Letters Patents to persue all our irreligious Affections with a Non obstante So we neither look behind us what has been nor before us what shall be It is true the ●uantity we have is of the Body we are by it joined to the Earth we are compounded of the Earth and inhabit the Earth The Heavens are high afar off and unexplorable We have a sense of corporeal things but of eternal Grace only by Revelation No wonder then that our Thoughts are so Earthly and a less wonder that the Words of worthless Men cannot cleanse us seeing their Instructions and Doctrine whose Vnderstanding the Holy Ghost vouchsafed to inhabit have not performed it For the Prophet Isaiah cryed out long ago Lord who hath believed our Reports And doubtless as he complained of his time so are they less believed every day though Religion be still Mens Mouths we profess to know but by works deny him which argueth an universal Dissimulation For Happiness consisteth in a Divine Life not in knowledge of Divine Things wherein Devils excel us Contentions about Religion have bred lamentable effects and the Discourse thereof hath near upon driven the Practice out of the World He which obtaineth Knowledge only by Mens Disputations of Religion would judge that Heaven were chiefly to be desired but look upon many Disputers Lives and nothing is found in the Soul but Hypocrisie We are all in effect become Comedians in Religion we act in Voice and Gesture Divine Virtues but in course of Life we renonnce the part we play and Charity Justice and Truth have their Being but in Terms as the Philosophers Materia prima That Wisdom which teacheth us the Knowledge of God hath great Esteem enough in that we give it our good Word but the Wisdom which is altogether exercised in gathering Riches by which we purchase Honour in the World These are the Marks we Shoot at the Care whereof is our own in this Life and the Peril our own in the future Though in our greatest Abundance we have but one Man's Portion as the Man of the greatest Wisdom and Ability hath told us As for those which devour the rest and follow us in fair Weather they again forsake us in the first Storm of our Misfortune and fly away before Sea and Wind leaving us to the Malice of our Destinies Among a Thousand Examples take that of Mr. Dannet Charles V. at Vlushing in his return to Spain conferring with Seldius his Brother Ferdinand's Embassador till the dead of Night when they sh ●●● part called some of his Servants and when none answered being either gone or asleep himself took the Candle to light down Seldius notwithstanding his importunity to the contrary But at the stairs foot he desir'd him to remember when he was dead That whom he had known in his time environ'd with mighty Armies he hath seen forsaken of his own Domesticks But you will say Men more regard the Honour done to great Men than the former It is true indeed provided that an inward Love from their Iustice and Piety accompanying the outward Worship given to their Places and Power without which the applause of the Multitude is as the Out cry of a Herd of Animals who without knowledge of any true Cause please themselves with the Noise they make Impious Men in Prosperity have ever been applauded and the most Virtuous if unprosperous have ever been despised and Virtue and Fortune are rarely distinguish'd For as Fortune's Man rides the Horse so Fortune her self rides the Man who when he is descended on foot the Man is taken from his Beast and Fortune from the Man a base Groom beats the one and bitter Contempt spurns at the other with equal liberty The Second thing which Men more respect is raising of Posterity If these Men conceive that Souls departed take any Comfort therein they are Wise in a foollish thing as Lactantius speaketh De sal sap li. 3. c. 28. For when our Mortal Spirits are departed and dispos'd of by God they are pleased no more in in Posterity than Stones are proud which sleep in the Walls of a King's Palace neither have they more Sorrow in their Poverty than there is Shame in the Prop of a Beggar 's Cottage The Dead tho' Holy know nothing no not of their own Children For the Souls departed are not Conversant with the Affairs of the Living said Augustin de Cura pro Mort. Iob also of whom we cannot doubt tells us we shall neither understand of our Childrens Honour or low Degree Man walketh in a Shadow disquieting himself in vain he heapeth up Riches and cannot tell who shall gather them The living saith Eccles. know they shall die but the Dead know nothing at all for who shall shew to Man what shall be after him under the Sun And when he consider'd all his Labours and could not tell whether a Fool or a Wise Man should enjoy the Fruit thereof himself hated his own Labours What can other Men hope to know after Death When Isaiah confesseth Abraham himself is gnorant of us Death's dark Night shall cover us till he return that hath Triumph'd over it when we shall again receive Organs glorified and Immortal the Seats of Evangelical Affections and the Souls of the Blessed shall be exercised in so great Admiration as that they can admit no mixture of less Ioy nor any return of Mortal Affections towards Friends Children c. Whether we shall retain any particular Knowledge of them or in any sort distinguish them no Man can assure us and the Wisest Men doubt But on the contrary if a Divine Life retain any of those Faculties which the Soul exercised in a Mortal Body we shall not then so divide the Ioys of

of Misraim in Egypt and before Iupiter Belus Son of Saturnus Babilonious or Nimrod As for the latter Grecian Iupiter he was a little before the Wars of Troy § 7. The Philosophers opinion of God Pythagoras Plato Orpheus c. believed not the Fooleries of their Times though they mingled their Inventions with Scripture Pythagoras hung Homer and Hesiod in Hell forever to be stung with Serpents for their Fictions yet Homer had seen Moses as Iustine Martyr ●heweth in a Treatise converted by Mirandula Plato dissembled his Knowledge for fear of the Areopagits Inquisition yet Augustin excused him He delighted much in the Doctrine of one God though he durst not be known of it or of Moses the Author of it as may be gathered out of Iustin Martyr Origen Eusebius and Cyril though he had from Moses what he writ of God and of Divinity as Ambrose also judged of Pythagoras Iustine Martyr observed that Moses described God to be I am he who is It is as hard to find out this Creator of the World as it is impossible if he were found to speak of him worthily said Plato who also said God is absolutely good and so the Cause of all that is Good but no Cause at all of any thing that is Evil. The Love of God is the cause of the Worlds Creation and Original of all things Apuleius saith The most high God is also Infinite not only by exclusion of Place but also by dignity of Nature neither is any thing more like or more acceptable to God than a Man of a perfect Heart Thales said God comprehended all things because he never had a Beginning And he beholdeth all the thoughts of Men said Zeno therefore said Athenodorus All men ought to be careful of their Actions because God was every where present and beholding all things Orpheus calling Men to behold the King of the World describes him to be one begotten of himself from whom all things spring who is in all beholds all but is beheld of none c. Who is the First and Last Head and Middle from whom all things be Foundation of Earth and Skye Male and Female which never dyeth He is the Spirit of all of Sun Moon c. The Original and End of all in whom all things were hidden 'till he produced them to Light Cleanthes calls God Good Iust Holy possessing himself alway doing good and Charity it self Pindarus saith he is one God and Father most high Creator and best Artificer who giveth to all things divers proceedings c. Antistbenes saith God cannot be likened to anything and therefore not elsewhere to be known but only in the everlasting Country of whom thou hast no Image God said Xenophon shaketh and setteth all things at rest Is great and mighty as is manifest to all but of what Form he is none knoweth but himself who illuminateth all things with his Light God saith Plato is the Cause Ground and Original of the whole nature of things the most high Father of the Soul the eternal preserver of living Creatures and continual framer of the World a Begetter without propagation comprehended neither in place nor time whom few conceive none can express him Thus as Ierom said We find among the Heathen part of the Vessels of God But of them all none have with more Reverence acknowledged or more learnedly expressed One True God and everlasting Being all ever-causing and sustaining than Hermes the Egyptian But of all these see Iustin Martyr Clemens Alexandrinus Lactantius Eusebius Du Pless Danaeus § 8. Hethanism and Iudaism when confounded Touching the Religions of the Heathen they being the Inventions of Mortal Men they are no less Mortal than themselves The Caldean Fire is quenched and as the Bodies of Iupiter and the rest were by Death devoured so were their Images and lasting Marble Temples by Time The Trade of Riddles for Oracles and Predictions by Apollo's Priests is now taken up by Counterfeit Egyptians and Cozening Astrologers yet was it long before the Devil gave way For after Six several spoilings and sackings of his Temple at Delphos and as many repairings thereof at last when Iulian sought unto it God from Heaven consum'd all with Fire So when the same Apostate incourag'd the Iews to re-build a Temple God by Earth-quake over-threw all and slew many Thousands § 9. Satan's last Refuge to uphold his Kingdom who being driven off the open Stage of the World crept into the Minds of Men and there set up the high and shining Idol of Glory and all commanding Image of Gold He tells men that Truth is the Goddess of Danger and Oppression Chastity is an Enemy to Nature and all Virtue is without Taste but Pleasure delighteth every Sense and true Wisdom gets Power and Riches to fulfil all our Desires And if this Arch-politician find Remorse in any of his People or any fear of future Judgment he persuadeth them that God hath such need of Souls to re-plenish Heaven that he will accept them at any time and upon any Condition And to interrupt their return to God he layeth those great Blocks of rugged Poverty and Contempt in the narrow way which leadeth to his Divine Presence Neither was he ever more industrious and diligent than now when the long Day of Man-kind draweth fast to the Evening and the World's Tragedy and Time near to an end CHAP. VII Noah's Flood the Vniversality of it and Noah's memory of Antiquity § 1. MOses's Divine Testimony of Noah's Flood natural Men regard no farther than Reason can reach and therefore may have disputed the Vniversality of it and Iosephus citeth Nic. Damascen who reports that many were saved on the Mount Baris in Armenia and the Talmudists held the same saith Annius § 2. Ogyges's Flood the Greeks the Corrupters of all Truth saith Lactantius make the most ancient when yet Ogyges's Flood was sixty seven Years after Iacob and short of Noah's Flood by 500 Years neither do any Authors report that it over-flowed any part of Syria as Mela Pliny and Solinus do of Noah's speaking of Ioppa's Ruins c. As for this Flood as it exceeded not Peloponesus so was it foreseen by a concurrence of Causes which Noah's was not Touching Varro's Report out of Castor of the strange Colour quantity and shape of Venus the Fogs which then rise might cause such Apperances For Galilaeus a Modern Worthy Astronomer by Perspective Glasses observed many undiscover'd things in Stars unknown to former Ages § 3. Deucalion's Flood more certain for Time being in the Reign of Cranaus King of Athens according to Varro cited by Augustin or under Cecrop's after Eusebius and Ierom in whose latter times Israel came out of Egypt which after Functius was 753 or 739 Years according to Mercator after Noah's Flood But following the better Account which giveth Abraham 60 Years more after the Flood I reckon the Flood thus The general Flood Anno Mundi 1656 Iacob's Birth 2169 which is 519 Years after

which Collected the grounds of Egyptian Philosophy make him more Ancient than Moses being Author of the Egyptian Wisdom wherein Moses was Learned True it is that Hermes Divinity is contrary to Moses in many things especially in approving Linages But the advised rather may perceive those Books have been corrupted by the Egyptian Priests and were they in all things like themselves it were not unsafe with Eupolemus to say Hermes was Moses And that the Egyptian Theology was devised by the more Ancient Hermes which others judge to be Ioseph But these are over-curious Opinions Whoever he was God knoweth and Lactantius testifieth this of him He Writ many Books of Divine things touching the Majesty of the most High and one God calling him by the Name of one God and Father as we do c. And his acknowledgments of God are so contrary to Egyptian and Grecian Fictions that what is found in his Book inclining thereto was by corruption inserted For thus he speaketh God is the Lord and Father of all things the Fountain Life Power Light Mind and Spirit and all things are in and under him For his Word which out of himself proceedeth being most Perfect Generative and Operative made Nature Fruitful and producing And saith Suidas he was called Ter-Maximus for affirming there was one God in Trinity He fore-saw saith Ficinus the Ruin of the Old or superstitious Religion the Birth of the New Faith the coming of Christ future Judgment Resurrection Glory of the Blessed and the Punishment of sinners Lastly Calcidius the Platonist and Suidas cited by Volaterius Report this his Speech Hitherto O my Son being driven out of my Country I have lived a Stranger and Banished Man but now I am repairing homeward again in safety And when after a while being loosed from the Bonds of the Body I shall depart from you see you do not bewail me as Dead For I I do return to that best and Blessed City whereto all her Citizens by the Condition of Death are come For there is the only God the most High and Chief Prince who replenishing his Citizens with wonderful Sweetness in regard whereof this which many call Life is rather to be called Death I therefore adjure thee O Heaven Thou Wise work of the great God and thee O Voice of the Father which he first uttered when he framed the whole World I adjure by his only begotten Word and Spirit comprehending all things have Mercy upon me § 7. Aesculapius also flourished in this Age and became the God of Physitians he was Brother of Hermes as Vives on Augustin Judged Iamnes and Iambres those notorious Sorcerers that opposed Moses now lived and made such a Figure as if Moses and they had used the same Art as the beholders of common Capacity judged Though Moses charge them not with familiarity with the Devil and the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workers by Drugs yet did they excel in the impious Art as in dazling Eyes whom we call Prestigiators in natural Magicks which is a knowledge to use the Creatures qualities beyond common Judgment which discern not the best Virtues that God hath indued them with This the Cabalist calls the Wisdom of Nature used by Iacob in the Pied Lambs as Moses did that which they call the Wisdom of Divinity in his Miracles Hereby God made him excell all that ever were when he shewed himself so often to him and imployed him in such Services Moses is remembred by Profane Authors Clearchus Magastenes and Numenius The Patriarchs long lives are remembred by Estius Hyeronimus Egyptius Heasteus Elanicus Acusilaus Ephorus and Alexander the Historian The deluge by Berosus Nicen Damascenus The Confusion at Babel by Abidemus Estieus Sybil. Abraham was Honoured by Berosus written of by Hecolaeus and his Journey into Canaan by Damascen Eupolemon writ of him beginning from Babel's Building to his calling out of Canaan or Ur in Chaldea Eusebius collects many which confirm the Books of Moses Lastly Worthy is the Testimony of Strabo saying Moses taught the Egyptians were mistaken in Attributing to God the Image of Beasts and the Africans and Greeks Erred greatly giving their Gods the shape of Men whereas that only is God indeed which contains both us Earth Sea the Heaven the World and the Nature of all things whose Image doubtless no Man will dare to Form to the likeness of any thing Their rejecting all Images that worthy Temple and Place of Prayer was to be Erected to him for his Worship without Images § 8. Of Josua and so to Othoniel and his Contemporary § Iosua entred upon the Government in the First Month Nisan or March the 14 th Year of their Egression in the Reign of Aminias the Eighteenth King of Assyria Corax the Sixteenth Siciona Danus of Argives and Ericthonius of Athens saith Augustin de civ Iosua appointeth Reuben Gad and the half Tribe of Manasses unto the Vanguard to lead the Host till the Land was Conquered as Iuda had in the Wilderness So upon the Tenth Day he led them over Iordan which gave way to them and Incamped in Gilgal and Circumcised them and on the Fourteenth they Celebrated the Passover the Third time when the Manna ceased The Wars and Victories of Iosua the Miraculous assistance of God and the Division of the Land are particularly at large set down in God's Book In the whole Story I observed in those Petty Kings First want of Wisdom as it is with Governours forsaken of God to Unite themselves against a strong and common Enemy before he had broken divers of them Secondly Iosua though sure of Divine assistance yet used the uttermost skill of a Wise Leader As sometime by Ambuscades Stratagems and shew of flying So by Surprize and Night-Marches and by pursuing his Victory Thirdly In the Passage between Iosua and the Gibeonites the Doctrine of keeping Faith is excellently taught taking away all perfidious cunning of Equivocating or crafty distinctions It is not possible to have a Case affording better Pretence to go off they were Hivites of whose Destruction God had given Express Commandment they Counterfeited in Word and Deed deliberately to deceive and lye in the very Point touching the Persons to be Covenanted with they were detestable Idolaters and as long as they lived were the Memory of Israels Errour and Iosua's oversight to be so overtaken and to be a scandal to Israel Iosua might say he Covenanted not with the Gibeonites but with Strangers and had no Commission but a former Express Law to the contrary yea and the People Mutined about it c. All notwithstanding Iosua durst use no Evasion to start from the Oath of the Lord wherein he was bound not to Man so much as to God It were a great sin to call God to Witness a Lye and so make him a Deceiver but we call him to be our Surety Yea we call him to Judge and so make him false in Witnessing in undertaking our Faith and